Verses 1–16
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
In the Name of Allah, the All-Merciful, the Ever-Merciful.
This sūrah was revealed in Mecca and consists of 40 verses. It affirms the occurrence of the Day of Judgment, discusses its attributes, and provides arguments for its undoubtable truth. It starts by narrating the audience’s inquiry from each other concerning its news. It answers them, with a tone of admonition, that they will soon know. Then it proves its truth by referring to the order of the world before our eyes. The wise management of affairs in this world clearly shows that beyond this realm of constant change and impermanence, there must be a fixed and eternal realm. The signs in this world reveal that following this life where there is action but no compensation, there will be a life where there is compensation but no action.
The chapter then describes that day, when the people will be summoned and gathered in one place, when the transgressors will be doomed to excruciating punishment, and when the Godwary will be elevated to eternal bliss. Finally, the sūrah ends with an admonition. The chapter’s theme clearly shows that it was revealed in Mecca.
Commentary
عَمَّ يَتَساءَلُونَ ١
(78:1) What is it about which (ʿamma) they question each other (yatasāʾalūna, from tasāʾul)?
There are two possible meanings for tasāʾul: (1) a group of people asking one another; (2) a group of people asking another person one after another. This shows that the audience were asking one another about something, or were asking the Prophet about it. The overriding tone of warning and admonition in these verses shows that those who were inquiring one another were the polytheists in Mecca. The verses are about those who did not believe in prophethood and the hereafter. The verses are neither about the believers, nor about both the believers and disbelievers. The Qur’an reports this inquiry of the polytheists in the form of a rhetorical question which implies criticism and absurdity, because the answer to it is obvious. The matter is so evident that it is questionable why someone should inquire about it.
عَنِ النَّبَإِ الْعَظِيمِ ٢
(78:2) About the great news,
This verse is a reply to the question in the last verse. It means: “They are questioning one another concerning the great news.” The adjective ʿaẓīm (great, magnificent, immense) serves to glorify and emphasize the intensity and significance of this news. The great news here refers to resurrection and afterlife, which is a primary Qur’anic theme in the Meccan chapters, especially the earliest chapters that were revealed at the outset of the Prophet’s mission (called al-ʿatāʾiq). This interpretation can be confirmed by the subsequent arguments for the truth of the Day of Judgment, and the description of the events on that day, notwithstanding the brevity of the chapter.
Here are two views concerning the great news:
- It refers to the news that is found in the Glorious Qur’an.
Comment: The context of the verses does not support this view, although that is also implied.
- It refers to all topics of controversy among the audience, including the existence of God, the divine attributes, the angels, the messengers, the resurrection, paradise and hell.
Comment: Apparently this view is based on the fact that all these aspects are incorporated in the true message of Islam, which can be deduced from the chapter. The problem with this view, however, is that all these aspects are implications of the resurrection, which comes with retribution for true and false beliefs, and for good and bad deeds. This would mean that the descriptions of the Day of Judgment in this chapter are a secondary and subordinate discussion. Furthermore, as we said above, those who were questioning one another were the polytheists, who admitted the existence of the creator and the angels, but denied the other topics in the suggested view.
الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ ٣
(78:3) the one about which they differ.
The polytheists agreed on their denial of the resurrection, but differed regarding their basis for denial. Some of them rejected it on the account that it is impossible, as God narrates from them: Shall we show you a man who will inform you [that] when you have been totally rent to pieces you will indeed have a new creation? (). Others rejected it based on finding it very unlikely, as they said: Does he promise you that when you have died and become dust and bones you will indeed be raised [from the dead]? Far-fetched, far-fetched is what you are promised (). And some rejected it since they were uncertain about it, as reflected in the verse: Do they comprehend the knowledge of the Hereafter? No, they are in doubt about it (). Finally, some of them were certain about its truth, but they opposed it defiantly and obstinately, just as they refused to believe in God’s oneness, prophethood and other branches of religion despite having been proven for them. The Qur’an says: Rather they persist in defiance and aversion ().
We can deduce from these three verses [], and the following ones, that the polytheists were immensely affected by hearing the warnings of the Qur’an concerning the resurrection and retribution on the Day of Judgment. Thus they began going around and asking one another about this astonishing news, which they had not heard of until that day. Perhaps they also referred to the Prophet and the believers, asking them what that day will be like, and When will this promise be fulfilled, should you be truthful? (, , , , , ). They might have also gone to the People of the Book, especially the Jews, and asked them to help them understand the message of the Qur’an and the new religion. God narrates this story in the form of a dialogue. First it says, What is it about which they question each other? (), which questions their questioning. Then the verses answer what they are questioning about: [Is it] about the great news, the one about which they differ (). Finally, the following verses respond to their dispute and inquiry: Nay! They will soon know… ().
Exegetes have offered numerous views concerning the meanings of the terms in these verses [] and how they are constructed. We shall not discuss them since they are not commensurate with the context of the verses. Our interpretation above is what can be deduced from the context.
كَلاَّ سَيَعْلَمُونَ ٤
(78:4) Nay (kallā)! They will soon know!
The word kallā (nay, never, by no means) implies a prohibition. The verse forbids their questioning, which had stemmed from their difference over their denial of the hereafter. The meaning is: “They must stop such an inquiry because soon the matter concerning this news will unveil itself to them and they will know it.” The verse’s expression implies a threat, much like the verse: And the wrongdoers will soon know at what goal they will end up ().
ثُمَّ كَلاَّ سَيَعْلَمُونَ ٥
(78:5) Again, nay! They will soon know!
This verse emphasizes and reiterates the prohibition and threat in the last verse. These verses [] indicate that those who were questioning one another did not believe in the resurrection and retribution. They were neither the believers, nor the entire society including both the believers and the polytheists.
أَ لَمْ نَجْعَلِ الْأَرْضَ مِهاداً ٦
(78:6) Have We not made the earth a resting place,
This verse and the following eleven verses [up to verse ] prove the occurrence of the great news (), which is the resurrection and retribution. Once that is proven, it follows that: They will soon know (). In other words, they will soon know the above mentioned forecast as they will witness the incident with their own eyes [upon the resurrection].
The argument in these verses [] can be elaborated as follows: We observe a robust and ordered universe that consists of the earth, the sky, the night, the day, and human beings which reproduce. It is impossible that such a fine and subtle system is a futile work that is made in vain and sport. Rather, beyond this impermanent and ever-changing world there must be a fixed and eternal system, where the outcome of righteousness and wrongdoing may manifest. Our pristine divine intuition (fiṭrah) commands us to conscientiousness and prohibits us from mischief. This world, however, lacks the capacity to reflect the felicity of the Godwary and the wretchedness of the mischievous. And it is not logical that God would inspire an inclination or disinclination in our pristine nature toward something that has no effect or reality in the world. This proves that there must be a day when the humans will be paid for their deeds: good reward for good deeds, and evil retribution for evil deeds. The argument in these verses can be compared to: We did not create the sky and the earth and whatever is between them in vain. That is a conjecture of the faithless. So shame on the faithless for the fire! Shall We treat those who have faith and do righteous deeds like those who cause corruption on the earth? Shall We treat the Godwary like the wicked? ().
The conclusion of this argument is that there will be a day to be faced by humans, when they will be compensated for their deeds: if their deeds were good, then their compensation will be good; and if their deeds were evil, then their compensation will be evil. Therefore, the polytheists have no reason to disagree on this—where some would reject it as impossible, some would consider it to be unlikely, some would be undecided about it, and some would not believe in it defiantly despite knowing its truth. This day will inevitably occur, and there is no doubt in the upcoming retribution.
Some exegetes have interpreted the verses as offering another argument:
The signs discussed in these verses prove God’s omnipotence. Since the return is similar to the original creation, and since God had power over the original creation, it follows that He can return it a second time.
This argument is sound in and of itself, and is also found in other places in the Qur’an. However, it only proves the possibility of the return, not its definite occurrence. The theme and context of the current verses suggest that the latter is intended. Thus, the first argument that we offered is more coherent.
Have We not made the earth a resting place (mihādan): This is a rhetorical question which implies a negation. Mihād means “a floor cover, background, or place of settlement where one can act, manipulate and operate.” It is also used for a carpet on which people sit. The meaning is: “We have indeed made the earth a place of peace for you, where you may be established and operate.”
وَ الْجِبالَ أَوْتاداً ٧
(78:7) and the mountains as stakes (awtādan)?
Awtād is the plural of watad, which means “a thick nail,” according to Majmaʿ al-bayān. Apparently the mountains are called stakes because most of the mountains on the earth are a result of volcanic eruptions which split the earth open. The ejected magma then solidifies in the form of a nail on the opening, rooted down toward the center of the earth. That is a means of settling the agitation of the underlying magma. Thus the mountains provide stability for the earth.
Some have suggested that the mountains are called stakes in the sense that they carry essential resources and benefits that make human life possible on the earth. Without them, the earth would not have been able to sustain human life. The problem with this interpretation is that it opts out of the apparent meaning of the text without any reason to necessitate a secondary meaning.
وَ خَلَقْناكُمْ أَزْواجاً ٨
(78:8) And We have created you in pairs (azwājan).
Azwāj is the plural of zawj (couple, pair), where each zawj consists of a male and a female. We created you in this manner so that you may procreate to sustain the human species, as long as God wills. Other suggested meanings are:
- Azwāj means ashkāl (forms, likes, molds). The meaning is: “You are all similar in shape to one another.”
- Azwāj means aṣnāf (classes, divisions), referring to the various races such as white, black, red and yellow.
- Each person is made of two reproductive cells: the sperm and the ovum.
Comment: All of these are implausible views.
While the audience were treated in the third person in the previous verses, they are brought in and addressed in the second person in this verse. It is said that this transition is to highlight the verse’s decisive and irrefutable argument.
وَ جَعَلْنا نَوْمَكُمْ سُباتاً ٩
(78:9) And We have made your sleep for rest (subātan).
Subāt means “rest, comfort.” Sleep causes our physical faculties to subside from their daily activities, and recuperate from the exhaustion and weariness that we earn through putting our body into work. Two other suggestions are:
- Subāt is synonymous with qaṭʿ (severance, disconnection, detachment). Sleep cuts one off from their physical activities.
Comment: This meaning is close to our interpretation above.
- Subāt means “death” (mawt), because sleep is called death in the verse: It is He who takes (yatawaffākum, from tawaffī) your souls at night ().
Comment: This is an unlikely interpretation. Verse does not call sleep as mawt (death), but it calls it tawaffī (seizing, taking in full, grabbing). In fact, the Qur’an explicitly uses sleep in contradistinction with mawt: Allah takes (yatawaffá) the souls at the time of their death (mawtihā), and those who have not died in their sleep ().
وَ جَعَلْنَا اللَّيْلَ لِباساً ١٠
(78:10) And We have made the night a covering.
The night covers visible things in its concealing darkness, just as the clothes cover the body. This is part of God’s plan to make us stop our daily activities and occupations, retire to our homes and families, and settle down to rest
Some have suggested that the night is like a covering garment on the day, which can be taken off easily. The problem with this view should be clear.
وَ جَعَلْنَا النَّهارَ مَعاشاً ١١
(78:11) And We have made the day for livelihood (maʿāshan, from ʿaysh).
According to al-Rāghib, ʿaysh is synonymous with ḥayāh (life), with the difference that it is used specifically for animal life. For instance, when talking about the life of God and the angels, the word ḥayāh is used, not ʿaysh. The word maʿāsh can serve three possible functions: (1) A maṣdar (infinitive noun, gerund). (2) A temporal noun (ism zamān). (3) A locative noun (ism makān). What is meant here is either of the last two functions. The meaning is: “We have made the day a time or place for you to live; that is, to seek sustenance from the grace of your Lord.” Some have favored the first function, where the verse would involve an omitted muḍāf (annexed noun, construct noun). The implied meaning would be: “We have made the day for seeking and securing your living.”
وَ بَنَيْنا فَوْقَكُمْ سَبْعاً شِداداً ١٢
(78:12) And We have built above you seven mighty [heavens].
This verse describes the seven heavens which are firm and solid in construction.
وَ جَعَلْنا سِراجاً وَهَّاجاً ١٣
(78:13) And We have made a radiant (wahhājan) lamp.
The adjective wahhāj means “very hot and bright.” What is meant by a radiant lamp is the sun.
وَ أَنْزَلْنا مِنَ الْمُعْصِراتِ ماءً ثَجَّاجاً ١٤
(78:14) And We have sent down from (min) the rainy clouds (al-muʿṣirāt) abundant water (thajjājan),
The adjective thajjāj means “pouring, abundant.” Muʿṣirāt means “rain-clouds.” Some have interpreted it as “winds which condense the clouds to rain.”
لِنُخْرِجَ بِهِ حَبًّا وَ نَباتاً ١٥
(78:15) that with it We may bring forth grains and plants,
This verse covers the seeds and plants which feed both humans and other animals.
وَ جَنَّاتٍ أَلْفافاً ١٦
(78:16) and luxuriant (alfāfan) gardens.
The conjunction “and” joins this verse to grains (). The verse describes gardens with intertwined (multaffah) trees. Some have said that alfāf is a plural noun that has no singular form.
Examining Narrations
- There are some narrations which interpret the great news () as Imam ʿAlī.
Author’s comment: This is an esoteric layer of the verse [not its tafsīr].
- Once Abū Bakr told the Prophet, “You have aged [so quickly] O Messenger of God!” The Prophet replied, “Chapters 11 (Hūd), 56 (al-Wāqiʿah), 77 (al-Mursalāt) and 78 (ʿamma yatasāʾalūna) have made me age.”
- Tafsīr al-Qummī says concerning Have We not made the earth a resting place? (): It means humans are cradled, nurtured and fostered in it. And the mountains as stakes? (): It means stakes of the earth.
- Imam ʿAlī said: He [God] pegged the earth’s quiver with rocks.
- Concerning And We have made the night a covering () Tafsīr al-Qummī says: It covers the day.
Author’s comment: Perhaps what is meant is that the night conceals what the day reveals, and covers what the day unveils.
- Tafsīr al-Qummī says concerning And We have made a radiant lamp (): That is the shining sun. And We have sent down from the rainy clouds (al-muʿṣirāt) (): It means from the clouds; abundant (thajjāj) water (): It means pouring successively.
- Concerning the verse, a year wherein the people will be granted relief and provided with rains (yaʿṣirūna) therein () Imam al-Ṣādiq said: “Yaʿṣirūna means yumṭirūna (they will be rained).” Then he added: “Haven’t you heard the verse: And We have sent down from the rainy clouds (al-muʿṣirāt) abundant water ()?”
Author’s comment: This means that the word in verse should be yuʿṣarūna, in the passive voice, meaning that it will rain upon them. The Imam’s reference to the verse, And We have sent down from the rainy clouds (al-muʿṣirāt) () shows that he interpreted muʿṣirāt as mumṭirāt (rainy). The verbs aʿṣarat is used for clouds, synonymously with the verb amṭarat (it rained).
ʿAmma is an abbreviation of ʿammā, which is an elided form of ʿan-mā (about what, from which). The particle mā (what) is inquisitive. The letter alif at its end is omitted since it is preceded by a preposition (ḥarf al-jarr). The same kind of omission is seen in words like li-ma (for what), mim-ma (from what), ʿalā-ma (on what) and ilā-ma (to what). (Auth.) ↩︎
In other words, apparently the entire chapter is an elaboration of the great news, not a digression from it. (Ed.) ↩︎
The interpretation is inconsistent with the previous verses, which all speak about things that are made in the service and benefit of humans. It is also clearly disharmonious with the next verse. (Ed.) ↩︎
When used as a maṣdar (verbal noun, gerund), “living” does not mean “livelihood” or “sustenance,” but it means “life.” Nevertheless, the three functions of maʿāsh effectively reduce to the same meaning. (Ed.) ↩︎
Based on this meaning, the preposition min (from, of) conveys the meaning of the letter bāʾ (by, through, with) [indicating causality and instrumentality]. (Auth.) ↩︎
Al-Khiṣāl, on the authority of ʿIkrimah, on the authority of Ibn ʿAbbās. ↩︎
Nahj al-balāghah. ↩︎
Tafsīr al-ʿAyyāshī. A similar hadith is narrated from Imam al-Ṣādiq in Tafsīr al-ʿAyyāshī, on the authority of ʿAlī b. Maʿmar, on the authority of his father. Another similar hadith is narrated from Imam ʿAlī in Tafsīr al-Qummī. ↩︎
The purport of the last two narrations is that verse is about the clouds, not the winds. (Ed.) ↩︎